Luke indicated that Jesus said that all things had been handed over to him (πάντα μοι παρεδόθη… μου) by his Father (ὑπὸ τοῦ Πατρός). No one knows who the Son is (καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ Υἱὸς), except the Father (εἰ μὴ ὁ Πατήρ). The reverse is also true. No one knows who the Father is (καὶ τίς ἐστιν ὁ Πατὴρ) except the Son (εἰ μὴ ὁ Υἱὸς), and anyone whom the Son chooses to reveal him (καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι). Matthew, chapter 11:27, also had Jesus explain his relationship to the Father in heaven, indicating a possible common Q source. This is one of the few times that these synoptic gospel writers presented Jesus with a clear knowledge of his relationship to the heavenly Father, as the Son. The Father was well pleased to let this be known and happen because it was his will to do so. The Father has handed over everything to his Son. This is a profound theological statement about the divine affiliation of Jesus as the Son of the Father. Only he and the Father know this. No one really knows the Son, except the Father. The opposite is also true. No one really knows the Father, except the Son. However, Jesus, the Son, may decide or choose to tell or reveal this to others. This is the gist of the gospel stories. Jesus wanted to reveal his relationship to the Father to all his followers. Do you understand the relationship of Jesus to the Father?

Luke then has the Angel Gabriel reveal the whole plan. Just as in Matthew, chapter 1:20, the angel told Joseph that the child conceived in Mary was from the Holy Spirit. Luke did the same here. This Angel Gabriel answered Mary (καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ). He said that the Holy Spirit would come over her (Πνεῦμα Ἅγιον ἐπελεύσεται ἐπὶ σέ). The power of the Most High God would overshadow or envelop her (καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι). Her child would come forth or be born holy (διὸ καὶ τὸ γεννώμενον ἅγιον). He would be called the Son of God (κληθήσεται Υἱὸς Θεοῦ). This was a very theological statement uttered by the Angel Gabriel. This child, Jesus would come about because of the Holy Spirit. Elohim, the most high God, would overshadow her, the way that Yahweh had overshadowed the tent of dwelling with the covenant in Exodus, chapter 37:1-9. This presence of God in Mary would make her pregnant through the power of the Holy Spirit. The unique act of Jesus’ conception was a fully Trinitarian action involving the Father, the Son, and the Holy Spirit within the womb of Mary. Obviously, the Son, her son, Jesus, would be born as a holy human person, clearly and rightfully called the Son of God. This was a very developed theology of Luke, who always stressed the role of the Holy Spirit in his writings.

Luke has the angel Gabriel reveal his message to Mary. She was going to conceive in her womb (καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ). She was going to bring forth and produce a son (καὶ τέξῃ υἱόν). She was to call him with the name Jesus (καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν). That seems like a simple message. Mary would conceive and bear a son named Jesus. The name Jesus means “Yahweh saves”, quite fitting. The Hebrew name would have been Joshua.

Although this first sentence is unique to Matthew, the second sentence is a direct quote from Mark, chapter 3:12. Once again, Matthew emphasized the great crowds without any specific number. He cured all the sick people but did not want them to make it public. There seems to be a contradiction here with large crowds, many healings, and yet not making it public, as if that was possible. Although he wanted a low profile, he continued to heal many people. Jesus knew what was going on with the Pharisees (Ὁ δὲ Ἰησοῦς γνοὺς). Thus, he left that area of Galilee (ἀνεχώρησεν ἐκεῖθεν). However, great crowds followed him anyway (καὶ ἠκολούθησαν αὐτῷ πολλοί). He healed, cured, or served all of these people (καὶ ἐθεράπευσεν αὐτοὺς πάντας). Then he ordered, warned, or admonished them (καὶ ἐπετίμησεν αὐτοῖς) not to reveal or make him known (ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν). This was often referred to as the Messianic secret that Matthew indicated in chapters 8:4 and 9:30.

Matthew has Jesus explain his relationship to the Father in heaven. Luke, chapter 10:22, has a similar statement, almost word for word, indicating a possible common Q source. This is one of the few times that the synoptic gospels present Jesus with a clear knowledge of his relationship to the heavenly Father, as the Son. The Father was well pleased to let this be known and happen because it was his will to do so (ναί, ὁ Πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου). The Father has handed over everything to his Son (Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου). This is a profound theological statement indicating that the divine affiliation is very clear. Jesus is the Son of the Father. Only he and the Father know this. No one really knows the Son, except the Father (Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου). The opposite is also true. No one really knows the Father, except the Son (οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ Υἱὸς). However, Jesus, the Son, may decide or choose to tell or reveal this to others (καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι). This is the gist of the gospel stories. Jesus wanted to reveal his relationship to the Father to all his followers.

The standard collection of twenty-seven books of the New Testament, centers on the good news about Jesus the “Christ,” literally “the anointed one,” and his followers. The collected canon of biblical books during the first four centuries is in itself an indication of how the value of these texts developed slowly and emerged over time. These diverse inspired authors of the second half of the first century of the Christian era provide a basic insight into the thought and practices of the primitive Christian communities. Our shared sacred documents also reveal information about the perceived role of the Holy Spirit in the activities and expectations of the newly forming Christian communities.

Next, the king made a profession of faith in the God of Daniel, not the God of Israel. He said that Daniel’s God (not Yahweh) was the God of gods, the Lord of the kings. These were all great Greek concepts. More important to him was the fact that Daniel’s God had helped to reveal the mystery of his dream.